“Seth material” search engine (Jane Roberts)

(Jane slept well last night, got up with me this morning, and has had a relatively peaceful day. She said that “stuff’s been going on in the right side of my body all day. I don’t know what it is, so I’ve tried to ignore it.”

Now: all in all, the overall systems of conventional belief are relatively simple, and serve to define reality by numbering as truths or facts certain kinds of events, therefore accepting them as legitimate furniture for the mind.

The idea of the Sinful Self came into play here, for if the material was not true, then in that framework it must necessarily be false—or at the least very misleading. This led to many questions. Is creativity itself involved in a kind of mischievous lying? All of those questions make sense in a framework in which the dictums of one belief system—Christianity—are accepted as true, and everything that does not agree with them is accepted as falsehood.

(9:01.) When you are dealing with that kind of philosophical investigation, you are more or less forced to look for other definitions. (The noise from the fireplace was now quite loud.) Your very ideas of the nature of reality change. You are still to some extent forced to recognize conventional structures and organizations, including psychological ones. At the same time you search for greater evidence of a vastly different kind of reality. (Long pause.) The larger facts about psychological reality, for example, cannot be fitted to the world’s definitions. You can only get versions and interpretations. Translations and dramatizations that serve to give you glimpses of psychological structures whose very natures do not fit the facts of the world (all intently.

Those structures include the unexperienced portions of your own identities. All of your concepts of gods and goddesses are basically creative attempts to portray psychological dramatizations of other portions of the psyche that do not appear in the flesh. To hint of other abilities and dimensions of being that cannot of themselves be squeezed into your own smaller definitions. So when Ruburt asks such questions from the framework of old beliefs, with their old meanings, then he can find no adequate answers.